Jain religion is the oldest religion in the world. 24 Tirthankar starting from Adinath Rishabhdev led Jainism in this Avasarpini era.
Motto of Jainism is to liberate oneself from all Karmik bondage and to attend salvation.
Besides religion Jain is also a community and society. Jain community is an ancient community that has very rich tradition and culture.

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Thursday, November 1, 2012

Large
numbers of texts are found in Jain Agams about diseases, ailments, diagnosis,
methods of treatments, medicines, surgery, medical practices and medical
practitioners. (English Translation by
Sri Surendra Bothra) Few of these texts are as follows:

Acharanga Sutra

173.
Now you should observe -- those people in those clans, due to their own
attitudes (as a consequence of their deeds) suffer from the following ailments
--

88.
Know and understand (absorb) what I say. Claiming himself to be the master of
medicine he (doctor) offers cure (of carnal desires). He kills, pierces,
chases, displaces, and destroys many beings (for this purpose). He resolves
that 'I will do what no one has done' (and indulges in violence). His patient
too (joins him in violence).

What
is the benefit of the company of such ignorant (the healer who employs violent
methods)? He who goes for such cure is also ignorant.

An
ascetic does not resort to such cure.

So
I say.

Elaboration -- In this paragraph
any treatment based on violence has been censured. According to Acharya Atmaram
ji M. -- As in the preceding paragraphs the subject discussed is carnal
desires, it is possible that this reference to treatment is in context of
sexual competence and venereal diseases. To enhance his sexual enjoyment man
uses various medicines, aphrodisiac and drugs like morphine. When body becomes
weak and he looses his sexual competence he wants to regain and extend his
potency through implants, prostheses, and other surgical methods using animal
organs or medicines made thereof. For this purpose doctors and other healers
indulge in violence towards animals. Thus the patient and doctor both are
partners in such violence.

STHANANGA

VYADHI
CHIKITSA-PAD (SEGMENT OF TREATMENT OF AILMENTS)

515. Vyadhis (ailments) are of four kinds
-- (1) vatik -- caused due to disturbed vaayu (air), (2) paittik -- caused due
to disturbed pitta (bile), (3) shleshmik -- caused due to disturbed kaf
(phlegm) and (4) sannipatik -- caused due to combined disturbance of all the
three said body humours.

517. Chikitsak (doctor) are of four kinds
-- (1) some doctor cures himself and not others, (2) some doctor cures others
and not himself, (3) some doctor cures himself as well as others and (4) some
doctor neither cures himself nor others. (Like a doctor there are four kinds of
aspirants who cure the disease of rebirths.-- Hindi Tika)

518. There are four kinds of men who do surgery
(vran) -- (1) some doctor incises but does not clean the wound
(vran-parimarsh), (2) some doctor cleans the wound but does not incises, (3)
some doctor incises as well as cleans the wound and (4) some doctor neither
incises nor cleans the wound.

519. There are four kinds of men who do
surgery (vran) -- (1) some doctor incises but does not protect the wound by
bandaging (vran-samrakshan), (2) some doctor protects the wound by bandaging
(vran-samrakshan) but does not incises, (3) some doctor incises as well as
protects the wound by bandaging (vran-samrakshan) and (4) some doctor neither
incises nor protects the wound by bandaging (vran-samrakshan).

520. There are four kinds of men who do
surgery (vran) -- (1) some doctor incises but does not administer healing
medicine (vran-samrohi), (2) some doctor administers healing medicine but does
not incises, (3) some doctor incises as well as administers healing medicine
and (4) some doctor neither incises nor administers healing medicine.

ANTARBAHIRVRAN-PAD
(SEGMENT OF INNER AND OUTER INFECTION)

521. There are four kinds of vran (wounds)
-- (1) some vran (wound) has infection (shalya) inside but it is not visible on
the surface, (2) some wound has infection on the surface and not inside, (3)
some wound has infection inside as well as on the surface and (4) some wound
has no infection either inside or on the surface.

Men are also four kinds -- (1) some man is
deceitful (shalya) inside but not in appearance, (2) some man is deceitful in
appearance and not inside, (3) some man is deceitful inside as well as in
appearance and (4) some man is deceitful neither inside nor in appearance.

522. There are four kinds of vran (wounds)
-- (1) some vran (wound) has virulent (dusht) infection (shalya) inside but not
on the surface, (2) some wound has virulent infection on the surface and not
inside, (3) some wound has virulent infection inside as well as on the surface
and (4) some wound has no virulent infection either inside or on the surface.

Men are also four kinds -- (1) some man is
evil (dusht) inside but not in appearance (appears good), (2) some man is evil
in appearance (speech and disposition) and not inside, (3) some man is evil
inside as well as in appearance and (4) some man is evil neither inside nor in
appearance.

There are two classes of wound from the
angle of dravya (physical) and bhaava (mental). Wounds on the body are
dravya-vran (physical wounds) and transgressions or faults in accepted vows are
bhaava-vran (mental wounds). The cure of mental wounds is effected through
self-criticism, self-reproach and critical review. In scriptures there is a
mention of three classes of bhaava-shalya (mental thorn) -- (1) maaya shalya
(thorn of deceit), (2) nidaan shalya (thorn of desires) and (3) mithyadarshan-shalya
(thorn of unrighteousness).

All these quads should be interpreted both
ways, physical and mental.

***

Bhagavati Sutra

Names of some diseases:

4.
[3] All the following conditions to the south of the Meru mountain in Jambu
Dveep are not unknown to, not unseen by, not unheard by, not forgotten by and
not particularly unknown to him (Yama Maharaj, the Lok-pal of Devendra Shakra)
and his subordinate gods (in other words, these conditions occur in their
knowledge) -- dimb (problems like riots), ……………Kula-roag (hereditary diseases),
gram-roag (village epidemic), mandal-roag (district epidemic), nagar-roag (city
epidemic), shirovedana (headache), pain in eyes, ears, nails and teeth,……… ekantar jvar (fever on alternate days),
dvi-antar (fever after a gap of two days), tijara (fever after a gap of three
days), chauthiya (fever after a gap of four days), udvejak (restlessness due to
separation from loved ones or theft etc.), kasa (bronchitis), shvas (asthma),
shosha (debilitating fever), jara (dotage), dahajvar (fever with burning
sensation), kachchha-koha (tumor or fetid sores in armpits and other such parts
of the body), ajeerna (indigestion), panduroag (jaundice), arsha (bleeding
piles), bhagandar (fistula of the anus), hridayashula (anginal pain),
mastak-pida (migraine or cranial neuralgia), yoni-shula (vaginal pain),
parshva-shula (pain in armpit or sides of the body), kukshishula
(stomach-ache); epidemic in village (gram), nagar (city), khet (kraal), karbat
(market), dronmukh (hamlet), madamb (borough), pattan (harbour), ashram
(hermitage), samvah (settlement in a valley), and sannivesh (temporary
settlement); pran-kshaya (loss of life), dhan-kshaya (loss of wealth),
jana-kshaya (loss of people), kula-kshaya (loss of clan), vyasan-bhoot (bad
habits), ignoble and other such acts. (3/7/4/3 )

Jnyata
Dharma Katha: Dardur Adhyayan

THE
HOSPITAL

17. Nand Manikaar constructed a
large hospital in the western garden. This was also as beautifully constructed
as the other two (as para 14). Many healers were appointed in this hospital;
these included senior and junior Vaidyas (qualified Ayurvedic doctors), senior
and junior Jnayaks (those who learned and practiced the art of healing through
their own experience), and senior and junior Kushals (those who practiced the
art of healing purely on the basis of logical deductions). They treated many a
patient including mentally sick, anaemic and weak patients. There were other
nursing, cleaning and cooking staff as well as pharmacists, chemists and other
helpers employed in the hospital to look after all the needs of the patients.

When he suffered from these
ailments he called his servants and instructed, "Beloved of gods! Go and
make this announcement at every corner, road, etc. in the city --

"O Beloved of gods! Nand
Manikaar is suffering from the pain of sixteen different ailments. Any Vaidya,
(etc. as detailed in para 17) who is able to cure even one of these diseases
will be amply and richly rewarded by him."

Make this announcement many
times and report back to me. The servants did as told and reported back.

22. Hearing and understanding
this announcement many healers (as detailed in para 17) collected their
instrument boxes, honing stones, pills and other medicines, and other
accessories and left their homes. They passed through the streets of Rajagriha
and came to the residence of Nand Manikaar. They thoroughly examined and
questioned the patient. After diagnosis they selected different methods and
regimens of treatment and tried to cure the ailments one by one. The methods
and processes employed are --

1. Udvalan or application of
medicinal pastes, 2. Udvartan or rubbing with medicinal pastes, 3. Snehapan or
giving medicated oils, 4. Vaman or emesis, 5. Virechan or purgation, 6. Swedan
or perspiring, 7. Avadahan or cauterizing with hot metal, 8. Apasnan or washing
with medicated water, 9. Anuvasana or enema of medicated oils, 10. Vastikarma
or common enema, 11. Niruha or to cause sweating by applying medicated oil, 12.
Shiravedh or bleeding toxic blood by cutting nerveÄend, 13. Takshan or scraping
of the epidermis, 14. Pravakshan or cutting of the epidermis, 15. Shiraveshta
or dressing of the nerveÄend, 16. Tarpan or pouring of medicated oils, 17.
Putpaak or use of cooked medicines, 18. use of medicines and other accessories
of vegetable origin, and 19. use of other medicines. However, in spite of all
these methods of treatment they could not cure even one single ailment.

Rogatank
- Grave ailment; an ailment that causes great pain and is difficult to treat.
Sixteen diseases have been listed here. Similar lists are also given in other
scriptures. The list from Acharang is -- Kanth-maal (infectious parotitis or
mumps), Kusht (leprosy), Kshaya (tuberculosis), Apasmar (epilepsy), Akshi Rog
(eye diseases), Jadata (dementia), Heenangata (dwarfism), Kubadapan (hunched
back), Udar Rog (gastrointestinal diseases), Ganjapan (balding), Sharir
Shunyata (paralysis), Bhasmak Rog (hyperphagia or over eating), Reedh ki Baank
(spondylosis), Shleepad (elephantiasis), and Madhumeh (diabetes). As compared
to the list in Jnata Sutra this appears to be more authentic because in the former
some of the diseases have been mentioned twice and some others are simple
ailments.

When he suffered from these ailments
governor Ekadi called his servants and instructed, "Beloved of gods! Go
and make this announcement loudly at every corner, crossings where three, four
or more roads meet, main road and streets in the Vijayavardhaman borough --

'O Beloved of gods! Governor Ekadi is
suffering from the pain of sixteen different ailments including asthma,
bronchitis, ... and so on up to... leprosy.

Any
Vaidya (qualified Ayurvedic doctors) and junior Vaidya, senior and junior Jnayak (those who learned and practiced
the art of healing through their own experience), and senior and junior Chikitsak (those who practiced medicine
and surgery) who is able to cure even one of these diseases will be amply and
richly rewarded by the governor.' Make this announcement two or three times and
report back to me.

The servants did as told and reported back.

23. Hearing and understanding this
announcement in Vijayavardhaman borough many healers (etc.) collected their
instrument boxes and left their homes. They passed through the streets of
Vijayavardhaman borough and came to the residence of Governor Ekadi. They thoroughly examined and questioned
the patient. After diagnosis
they selected different methods and regimens of treatment and tried to cure
just one of the said ailments. The methods and processes employed are --

1. Abhyangan
or application of medicinal pastes, 2. Udvartan
or rubbing with medicinal pastes, 3. Snehapan
or giving medicated oils, 4. Vaman
or emesis, 5. Virechan or purgation,
6. Swedan or perspiring, 7. Avadahan or cauterizing with hot metal,
8. Apasnan or washing with medicated
water, 9. Anuvasana or enema of
medicated oils, 10. Niruha or to
cause sweating by applying medicated oil, 11. Vastikarma or common enema, 12. Shiravedh or bleeding toxic blood by cutting nerveÄend, 13. Takshan or scraping of the epidermis
with knife or other such instrument, 14.
Pravakshan or cutting of the epidermis using special micro-instruments, 15.
Shirovasti or covering head with
leather bag filled with medicated oil or other such liquid, 16. Tarpan or pouring of medicated oils,
17. Putpaak or use of cooked
medicines, 18. Chhaal or medicinal
use of bark of trees, 19. Mool kand
or use of radish, carrot, potato and other roots, 20. Shilika or herbal medicines like chirayata, 21. Gitika or use of pills or tablets, 22. Aushadh or medicines of vegetable
origin and single ingredient, and 23. Bhaishajya
or other medicines with many ingredients including those of metallic and
mineral origin. However, in spite of all these methods of treatment they could
not cure even one single ailment. When these healers got exhausted (shraant),
confused or mentally tired (tant), and disappointed (paritant) they returned
from where they came. (1/1/22)

8. Jambu! During that period of time there
was a prosperous city named Vijayapur in Bharatvarsh area in Jambu continent.
In that Vijayapur city ruled a king named Kanakarath. King Kanakarath had a
Vaidya (Ayurvedic doctor) named Dhanvantari
who was a scholar of all the eight limbs of Ayurveda (Indian science of
medicine and surgery). The names of these eight limbs of Ayurveda are as
follows--

(1)
Kaumarabhritya -- The part of Ayurveda that deals with nursing, nutrition
and cure of ailments of infants (Paediatrics).

(2) Shalakya
-- The part of Ayurveda that deals with the cure of diseases of eyes, nose and
other parts of the upper half of the body.

(3)
Shalyahatya -- The part of Ayurveda that deals with the removal of thorns,
cysts etc. or surgery.

(4)
Kayachikitsa -- The part of Ayurveda that deals with the symptoms and cure
of diseases in general.

(5)
Jangul --The part of Ayurveda that deals with the cure for poisons or
toxicity.

(6) Bhoot-vidya
-- The part of Ayurveda that deals with warding off evil spirits and
pacifying them.

(7) Rasayan
-- The part of Ayurveda that deals with the elixirs of life and other
medicines.

(8)
Baajikaran -- The part of Ayurveda that deals with the medicines and tonics
for maintaining and toning up sexual performance.

That Dhanvantari Vaidya had a healing touch
(shivahast). He had a pious and lucky touch (shubhahast). He had a skilled
touch (laghuhast). In other words he cured his patients to their entire
satisfaction with his skilled handling and treatment.

9. That Dhanvantari Vaidya used to provide
treatment to the queens residing in the inner quarters of king Kanakarath's
palace. His patients included many kings, rich merchants, ... and so on up to
... caravan chiefs; many other weak, mentally disturbed and ailing persons with
or without guardians; Shramans, Brahmins, Bhikshuks, Karotiks (Kapalik or the
mendicants who carried skull), Karpatiks (mendicants in rags), beggars, and
critically sick persons.

To some of these he prescribed fish-meat,
to some tortoise-meat, to some alligator-meat, to some crocodile-meat, to some
sunsumar-meat, and to some goat-meat. In the same way he also prescribed flesh
of sheep, black-bucks, pigs, deer, rabbits, cows, and bufaloes. To many he
prescribed meat of partridge, quail (lavak), pigeon, hen, and peacock. In the
same way he advised for flesh from a variety of aquatic, terrestrial, and avian
beings.

Not only this, that Dhanvantari Vaidya
himself spent his time tasting (asvadan), eating in larger quantity or enjoyed
(visvadan) and sharing (paribhojan) habitually a variety of cooked, fried, and
roasted meat of fish, peacocks ... and so on up to ...aquatic, terrestrial, and
avian beings. He did that with five kinds of wines.

10. Ever involved in these sinful
activities, accepting these activities to be ideal of life and the best
conduct, Priest Maheshvardatt acquired extremely malevolent and pain causing
karmas in abundance. After completing his life-span of three thousand two
hundred years, he died and reincarnated as an infernal being in the sixth hell
where the maximum life span is twenty two Sagaropam. (1/7).

(English Translation by Sri Surendra Bothra)

Kalpasutra

Translation: Dr. Mukund Lath

27. He (Harinaigameshi
god) went directly to the house of Rsabhadatta in the brahmana-sector of the
town of Kundagrama and came to Devananda’s room. Having espied her, he offered
his veneration to Sramana BhagavanMahavira and then hypnotized Devananda and her attendants into a deep
sleep. He effaced from their persons the subtle particles of unholiness and
showered holiness upon them. Then, after asking leave of Sramana Bhagavan
Mahavira, he gently placed him on his palms and carried him to Trisala at the
palace of Siddhartha, in the Ksatriya-sector of Kunda-grama. He hypnotized
Trisala and her attendants into a deep sleep, and having removed unholy particles,
showered holiness upon them. Then he gently placed Bhagavan Mahavira in the
womb of Trisala. He then removed the child that lay in Trisala’s womb and
carried it to the womb of Devananda.

61.He (king Siddhartha) climbed down the foot-stool of his bed and
walked down to his gymnasium. He applied himself to various wholesome
exercises: such as high-jumps, athletic jousts and wrestling. When tired and
fatigued, he lay down on a mat of oiled skin and was massaged with skilful
dexterity by untiring masseurs. These masseurs were in the service of king
Siddhartha and they were the leading men in their profession: they were
thoroughly trained and accomplished experts. They were strong-limbed but had
soft hands and feet. They knew all the arts of anointing, kneading and
massaging the body with swinging movements so as to revitalize it. They rubbed
Siddhartha with perfumed oils which had been boiled a hundred and a thousand
times. With a four-fold technique of shampooing, they stimulated Siddhartha’s
bones, flesh, skin and body-hair. Their massage was pleasurable, nourishing, strength-giving,
stimulatingly aphrodisiacal and exhilarating to the senses and the limbs.

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